Church was that produced by James O'Kelly to which allusion has been made, and which resulted in the formation of the "Republican Methodist Church," which in a few years changed its name to the "Christian Church." For a time it had a large membership in southern and middle Virginia, and also to some extent in Kentucky and Tennessee. But in the course of some fifteen years from its organization, and long before the death of O'Kelly, it completely disappeared. Its distinguishing features in church government were the abolition of the presiding eldership and of the episcopacy.

About the same time that O'Kelly seceded, a minister from England, Mr. Hammett, who had accompanied Dr. Coke to the West Indies, and who remained for a time there, came to Charleston, and, not being gratified in an appointment which he desired, established an independent Church. He succeeded in uniting with him two or three ministers, who established Churches at other points. In a few years after he died, and the members of the independent Churches returned to their union with the parent body.

AFRICAN METHODIST EPISCOPAL CHURCH.

From O'Kelly's secession in 1792, until 1815, the Church had entire quiet. In that year a difficulty occurred with the colored membership in the city

of Philadelphia. They had built, in 1792, with the assistance of the white membership, a large church, called "Bethel," at Sixth and Lombard streets. They had prospered under the general superintendence of the preachers in charge of the white congregations. For imaginary or real causes they thought they were not properly treated. One Sabbath, at the hour of service, when Mr. Roberts, afterward bishop, was, as presiding elder, about to fill the appointment previously made, one of the colored preachers took possession of the pulpit and commenced the services. When Mr. Roberts entered the church, the preacher called to the congregation: "Pray, brethren, pray; the devil is coming." Mr. Roberts, as soon as quiet was restored, simply stated that as the pulpit was occupied he was prevented from beginning services according to appointment, and retired. Subsequently they declared themselves independent.

Under the supervision of Richard Allen, who was ordained as their first bishop, a Church was organized, with the discipline and usages of the Methodist Episcopal Church, and called the African Methodist Episcopal Church. It was known for some time, and is still in many places distinguished, by the title of the "Bethel Church." A large part of the colored population in Philadelphia and vicinity, numbering about three thousand, seceded. These were

joined by others in Delaware, Maryland, and Virginia, swelling the number to some five or six thousand. The larger part of the colored membership in Delaware and Maryland, however, retained their connection with the parent Church. The African Methodist Episcopal Church grew slowly for a number of years. The number in 1825 was but little larger than within a year of the secession. From 1825 to 1860 the increase was steady, though not rapid. At the period of emancipation, and especially on the triumph of the Union arms, large accessions were made. In 1865 56,000 members were reported; in 1867 about 67,000; while in 1874 they reported over 100,000; and at present their Minutes show 207,000. If these numbers are correct, the additions from other bodies must have been very large.

They have a small Book Concern in Philadelphia, and they issue a weekly paper. They also maintain a college at Xenia, Ohio, and are encouraging the spirit of education among their youth.

THE AFRICAN METHODIST EPISCOPAL ZION

CHURCH.

This Church separated from the African Methodist F.piscopal Church in 1820. A Church was organized in Philadelphia known as the Zion Church, but the chief strength of the new denomination was

in New York, and among the colored people scattered through the northern States. It was affected to some extent by the Presbyterian and Congregational sentiments of the country. It adopted a modification of church government by electing superintendents every four years, without ordination, and rejecting the presiding eldership. At the same time it, strangely enough, retained the title of the Methodist Episcopal Church. As the colored people in the northern States had better opportunities for intellectual culture than in the southern, or even in the border States, their ministers were men of more information than were those farther south. When, during the war, portions of the slave States were occupied by northern troops, the ministers of the "Zion Churchi were among the earliest in the field, and large bodies of the colored Methodists in the south became connected with them. It is said that their chief officers were called superintendents only until about this period, when they became known as bishops. Some of the ministers of the African Methodist Episcopal Church allege that only by the assumption of this title could the col. ored people be brought to believe that they were a branch of the old Methodist Church of the United States. Their numbers are given in the Methodist Almanac for 1875 at 225,000, being then reported as the most numerous branch of African Methodism.

We are satisfied, however, that these numbers are not correctly reported. The organization is comparatively lax and inefficient. It has been unable to sustain a periodical, and has scarcely the outlines of a feeble Book Concern. So far as the writer is acquainted, in all the chief cities the African Methodist Episcopal Church has gained rapidly upon it, both in numbers and influence, and there can be no doubt that, compared with the African Church, it is much less numerous and efficient. It has, however, many truly devoted and active ministers, who are laboring zealously for the interests of their race. The writer estimates its members as being, probably, about 150,000.

INDEPENDENT METHODISTS.

In 1819 Rev. Mr. Stilwell, of New York, became dissatisfied with church order and appointments, and succeeded in inducing a large congregation to withdraw from the Church. He attempted to form an association; several local ministers rallied around him, and a few congregations were organized, called Independent Methodists, but generally known as Stilwellites. Like O'Kelly, he rejected the episcopacy and presiding eldership. In the discussions which occurred from 1820 to 1824 a few independent congregations were organized in affinity with this movement, but it met with no general favor,